]]>I relate to you one of the earliest of tragic events to have unfolded on Earth, as it relates to two sons of Prophet Ādam (ʿalayhi al-Salām); the very first human being to tread the Earth. This is the story of Qābīl and Hābīl. Allāh (subḥānahu wa taʿālā) said in the Sūrat al-Mā’idah:

“And recite to them the story of Ādam’s two sons, in truth, when they both offered a sacrifice [to Allāh], and it was accepted from one of them but was not accepted from the other…”

Having realised that his sacrifice was rejected, whilst that of his younger brother – Hābīl – was accepted, how did he react? You would think that he would repent, reassess his relationship with Allāh (subḥānahu wa taʿālā), or re-evaluate his īmān in order to attempt to pinpoint what went wrong, but his reaction was starkly different;

“Indeed I want you to obtain my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers.”

As time passed, the idea of murdering brother grew more and more fair-seeming;

فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ

“And his soul encouraged him to murder his brother…”

This is the nature of al-Nafs al-Ammārah (the commanding soul): it rationalises the crime for a person; it offers him justifications; reassures him in its regard; and lessens its weight, until one feels confident enough to click the button, make the call, agree to the meeting, complete the prohibited transaction, and so on.

فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَاسِرِينَ

“…So he killed him and became among the losers.”

He left the motionless corpse of his brother above the ground, not knowing what needs to be done next, as this situation is unprecedented.

“He said, ‘O woe to me! Have I failed to be like this crow and hide the body of my brother?’ And so he became of the regretful.” [1]

He was amazed at himself at how he, an upright and intelligent human being, failed to know what a crow, a much lowlier creature, knew about the burying of the dead.

This incident, therefore, marked the very beginning of the struggle between truth and falsehood and Qābīl was the first to introduce the act of killing. Commenting on this, the Prophet (sall Allāhu ʿalayhi wa sallam) said:

“There is no person who is unjustly killed except that the first son of Ādam will receive a portion of its sin. That is because he was the first to introduce the act of killing.”[2]

There is one statement from this story that I would like to point out, one that you read minutes ago but perhaps did not give it the full attention it deserves, despite it being an expression that kept our predecessors up at night and haunted them by day.

“Allāh only accepts from the people of taqwā.”

Yes, carrying out a good deed is a blessing, but it is one that cannot be considered complete until it is coupled with another blessing; Allāh (subḥānahu wa taʿālā)’s acceptance. For the wakeful Muslim, this is a cause of concern. As we smile, celebrate and exchange greetings during anyʿEid, there should be a thought that hovers over us:

ليت شعري، من المقبول فنهنيه، ومن المحروم فنعزيه

“O, I wonder who has been accepted by Allāh so that we should congratulate him, and who has been rejected so that we may mourn him.”[3]

Meeting Allāh (subḥānahu wa taʿālā) with few good deeds is a calamity, but worse is meeting Him with many good deeds which crumble away before your very eyes, and years upon years of supposed hard work is turned down by Him. How could this happen?

“I witnessed a people who would make great efforts in attaining knowledge, and when they would finally attain it, they would be struck with grief, not knowing whether Allāh will accept from them or not.”[5]

A beggar once asked the companion ʿAbdullāh b. ʿUmar (raḍiy Allāhu ʿanhu) for money, to which ʿAbdullāh said to his son, “Give me a dinar.”

When the beggar walked away, his son said to his father, “May Allāh accept from you, O father.”

“If I knew that Allāh has accepted from me a single prostration or a single dirham in charity, there would not be any visitor whom I would love to meet more than death. Do you know who Allāh accepts from? ‘Allāh only accepts from the people of taqwā.’”[6]

Their consciousness of this concept was so intense that some of them would be seen weeping during their dying moments, fearing the implications of this āyah.

ʿĀmir b. ʿAbdullāh b. al-Zubair (raḍiy Allāhu ʿanhu) was seen crying profusely during his last illness. He was asked, “What makes you cry?”

“An āyah from the Qur’ān: ‘Allāh only accepts from the people of taqwā.’” [7]

With that said, the key question must be asked: Are there signs for Allāh (subḥānahu wa taʿālā)’s acceptance, which are, in turn, signs that our hearts are working towards a path of taqwā? What is the use in filling a bucket if it has holes within it, and what is the use of siting an exam if you had been revising for the wrong paper, and what is the use of climbing a ladder if it was leaning on the wrong wall? Furthermore, we may ask: What use is there in the doing of a ‘good deed’ if it is eventually turned down by Allāh (subḥānahu wa taʿālā)?

In a bid for our ʿEids to be truly worthy of celebration, consider the following indicators of an accepted act of worship to measure yourself against:

The first: A true intention of not returning to sins abandoned in Ramaḍān

For those who had fasted the month of Ramaḍān, having put many sins on hold but planned a secret reunion with them from ʿEid onwards, then they will have just discovered one of the clearest signs of an act of worship that is highly prone to rejection.

“Whoever asks for forgiveness with his words whilst his heart remains resolute on a sin, determined to return to it afterwards, then his fasting is rejected and the door to Allāh’s acceptance is closed.” [7]

This does not refer to those who fall weak post-Ramaḍān and commit sins. That applies to every single one of us, and the door of Allāh (subḥānahu wa taʿālā)’s mercy is vast. This quote, however, refers to those whose intention during the month of Ramaḍān was merely a temporary halting of the habit, conversation, transaction, or their likes. Is this not a form of mockery of Allāh (subḥānahu wa taʿālā), the One who sees our intentions even clearer than we do?

Sahl al-Tasturī said:

الطاعة يفعلها البر والفاجر ولا يترك المعصية إلا صديق

“Good deeds are carried about by the righteous and rebellious. However, it is only the sidīq [truthful one] who abstains from sins.”[8]

In Ramaḍān, we were all praying, reciting Qur’ān, remembering Allāh (subḥānahu wa taʿālā), and some were even in iʿtikāf. Good deeds are easy and most certainly appreciated by Him. What differentiates true righteous from counterfeit piety, however, is this factor: how we behave when those sins reoffer themselves to us.

The second:The easing of the path worship

One of the most beautiful realities of good deeds is that they give birth to more good deeds, just as sins give birth to more of their likes. Hence, the doer of good is rewarded by Allāh (subḥānahu wa taʿālā) with another opportunity of worship to open up before him. He pounces at it with enthusiasm, so He opens yet another door of worship, until his entire life becomes an alternation from one form of worship to another. If you are experiencing this, then you are enjoying another hopeful sign of Allāh (subḥānahu wa taʿālā)’s acceptance.

“If the heart illuminates, then the delegations of goodness will flock in his direction from every direction. Similarly, when a heart darkens, then the storms of evil will gust towards him from every direction…”[9]

This meaning is found in the Qur’ān. Allāh (subḥānahu wa taʿālā) said:

“As for he who gives and fears Allāh, and believes in the best reward. We will make smooth for him the path of ease (goodness). But as for he who withholds and considers himself self-sufficient, and denies the best reward. We will make smooth for him the path for evil.”[10]

Now that Ramaḍān is over, how inspired do you feel to pray Ṣalāh al-ʿIshā’ and Ṣalāh al-Fajr in the masjid? How enthusiastic are you now to offer Allāh (subḥānahu wa taʿālā) a smaller portion of fasting and night prayer all throughout the year? How determined are you to maintain those high standards of ḥijāb that you had set for yourself back in Ramaḍān? If the answer is a positive one, then rejoice at yet another hopeful indicator of Allāh (subḥānahu wa taʿālā)’s acceptance.

The third: The frequent utterance of “Astaghfirullāh [Allah forgive me]”

This is a statement that you should repeat outwardly and inwardly, engaging both your mouth and heart. It is a constant apology to Allāh (subḥānahu wa taʿālā), having not considered what you had put forward too great for Him, and realising that deficiency is an inbuilt trait within us, even as we worship. Your hope, therefore, is for Him to overlook your trespasses and erase those impermissible yearnings once and for all in preparation for a life of purity post-Ramaḍān. For this reason, ʿUmar b. ʿAbdul ʿAzīz would write to the Muslim provinces around the world after Ramaḍān, saying in his letter:

“Now is the time to repeat the words of your father, Ādam (ʿalayhi al-Salām):

‘Do not be like her who undoes the thread which she had spun, after it had become strong…’”[17]

During seasons of worship, you had been spinning the threads of good deeds for weeks on end, building your estate in Jannah and putting out sins, so do not let any day of ʿEid – one that is intended to be of happiness and gratitude to Allāh (subḥānahu wa taʿālā) – be a means of undoing all of the good that you had saved up.

Congratulations for your patience, congratulations for being a Muslim, and congratulations for the decision that you have made to live according to a new standard of repentance, worship, and planning for Jannah. With such accomplishments and intentions to your name, no one on Earth deserves to be happier than you.

A wealthy man who spends his time enjoying himself, especially one who behaves irresponsibly or is sexually promiscuous.

Playboy Magazine:

Founded by Hugh Hefner, Chicago 1953. Known primarily for its centerfolds of nude and semi nude models. First issue featured actress Marilyn Monroe as centerfold icon. Also publishes short stories, full-page colour cartoons, and interviews of significant figures.

Hijab:

/hiˈjäb/

noun

noun: hijab; plural noun: hijabs

A cloth covering the head and extended over the chest – worn in the presence of males outside a Muslim woman’s immediate family. Often worn as a symbol of modesty, the Hijab has been outlined in Islamic scripture and its command is seen as compulsory.

Islam:

A way of life in which one submits himself entirely to God. A monotheistic faith, with the Qur’an as its centre point – requiring adherence to Islamic values and principles to the best of ones ability.

Now, mix it all up. Difficult, isn’t it?

On September 24th 2016, it was reported that the up and coming Noor Tagouri was to be featured in the ‘Renegades’ issue of the Playboy magazine, proudly supporting her hijab. Tagouri, an American journalist, tweeted that it was an ‘honour’ to be featured in the October 2016 edition – and no doubt, her honour sent social media into a frenzy.

Some are in strong support of Tagouri’s decision to feature in the magazine and believe it to be empowering, whilst others remain highly critical and focus on the nature of the magazine itself. A description of which can be found above. So why is it such a big deal?

To put it simply, the two just do not go together. One need only look at what the Hijab stands for and what Playboy stands for, and come to the realisation that you simply cannot unite the two. The Hijab stands as a symbol of the Islamic Faith, and a woman who chooses to wear it becomes one of the starkest representations of Islam. But this conversation does not simply revolve around the Hijab and its significance. No, it is unfortunately indicative of much deeper issues festering in young Muslims today: the need for acceptance and validation, the freedom fallacy, and the rampant secularisation of religion.

Acceptance, Validation, and the Freedom Fallacy

One Facebook user argued that Noor’s feature in the magazine was a result of the marginalisation of Muslims today who have resorted to taking any steps necessary in order to be accepted in society and to be perceived as ‘normal’; even if that means being featured in a magazine that has thrived off the objectification of women.

Web Developer based in London, Tuqire Hussain’s initial thoughts on the feature echoed the cries of many Muslim women who are well aware of the implications of Tagouri’s actions:

‘…I mean this magazine solely exists for young men to sexually objectify women right? She’s only featured here as an exotic fetish for these men and nothing more. Any talk of women empowerment, to me, is juvenile.’

It has also been argued that the support for Noor’s choice is reflective of how many Muslims nowadays ‘tend to be much more accepting of patriarchal and misogynistic practices amongst non-Muslims than Muslims’. And had this been ‘a seedy Arabic or Urdu language magazine, this conversation wouldn’t exist. And she definitely wouldn’t feature in it.’

So here we are, faced with a desperate cry for validation and an underlying current that reinforces the notion of fashionable activism and Hijabi Heroines. The Hijab is being used in order to gain a following, rake in the rankings and to gain publicity – but at a dire cost. By featuring in Playboy, will Noor’s ‘freedom’ and ‘choice’ in wearing Hijab finally be validated? And will that validation come at the cost of reformation?

Facebook user Zainab Chami felt the effects of this feature and intelligibly expressed her views,

‘No one should dehumanize anyone else. So countering dehumanization through questionable means is only hurting us.

If we are so desperate to be humanized by the dominant culture, let us consider what being featured in a publication like Playboy will really communicate.’

Perhaps by engaging, us Muslims will no longer be seen as a threat. Maybe by featuring in suggestive publications, we will finally be humanised. Maybe, if we violate our core values, we will be seen as easy-going and tolerant. Because that is what it is all about, right? Acceptance. That we can fit in to a secular and open-minded society. That the cloth on our heads is something we wear because we choose to – no other reason really. We are only inwardly submissive to God. Do not worry, outwardly, it is just a fashion statement.

And does this not all defeat the very notion of Hijab? That it is to take away from an external view of a woman and her body and assert that a woman’s value lies with her intellect, mindset, character, and not simply her outer appearance.

Huffington Post contributor, Shohana Khan recently wrote an article entitled ‘The Acceptance Of Hijab, Just Won’t Happen Through The Catwalk’ in which she scrutinised the idea of Hijab on the catwalk and questioned the focus on the Hijab as a tool for exterior judgment.

‘Hijab takes away from the public sphere what Muslim women seek to make private. It is character, achievements, skills that Muslim women seek to put on show. So should we have to settle for acceptance based upon how aesthetically appealing the hijab can look, despite most Muslim women not wearing it for such reasons?

Muslim women enjoy dressing well, but hijab is fundamentally not a style item, it is a sign of identity and values. In the climate we live in today, rejection of hijab is also on the basis on identity and values, where it is seen as an act of defiance to Western societies by many. So really, the inclusion on the next catwalk line up of a new season does not mean a meaningful difference on the platform where it matters most – accepting hijab as a normative part of one’s identity.’

Thank you, Shohana.

A product of her environment, Noor clearly believes that her oppressors are her liberators. And this is not just the case with her; so it is with most young Muslims today. Integration is no longer enough. We need to now assimilate entirely in order to be accepted. And even then, it will not be sufficient.

The Secularisation of Religion and Empowerment

There has been a monumental shift in what it means to be a Muslim. It is no longer this idea of submission to a Divine being, but rather to ones own self. Our whims and desires have become our God, and our own self takes precedence over all-else. This blurring of lines has resulted in many Muslims highlighting their inherent belief in their own choice, their own power to act as they please, and their complete autonomy over their actions.

Hussain Makke from the Muslim Vibe wrote,

‘People have made Islam what they want it to be according to how it suits their lives, and if those people of tradition have anything to say about it they are immediately labeled as fundamentalist and extreme. They are labeled, ironically, as judgmental.’

And is the hypocrisy not astounding? When Muslim women finally speak out about that which they believe crosses the line, they are labeled as backward and unsupportive of progression. They are targeted for being worried for their faith. Targeted because their views are not in line with the secular liberal paradigm currently in place.

DPhil Islamic Studies candidate at Oxford, Walaa Quisay, also eloquently addressed the topic of freedom, Hijab, and secularism as follows:

‘To be honest, I have never been fully comfortable with the appropriation of the narrative of choice as the primary explanation behind the hijab. There is a lot of epistemological baggage outlining that line of reasoning. So beside what this particular lady chose to do, this is really the end of using the hijab as a statement of identity.

So when we start our line of reasoning, the hijab was my choice; it is my right to wear it. It means I am a Muslim. There is a very interesting process going on; we are refocusing religious practice away from God and back to ourselves. We justify it with very particular notions of autonomy, sovereignty, and it ultimately becomes a statement of identity. We essentially end up practicing Islam in a very secular way and under very secular terms. It becomes not something we become (i.e. obedient faithfuls) but a Hijabi that could and will occupy any space.

Considering all of that, it is not surprising that a ‘Hijabi’ goes on Playboy to prove to the world that she exists. But then it is funny because you try to reassert your presence but then play it on their terms taking away any meaning that the hijab could have had in the beginning and losing your identity battle all in one go.’

If Muslim women felt comfortable in their own Islamic identity, there would be no need to pedal primary capitalist aims, such as exploiting women, in a bid to increase revenue.

For those who push the argument of Empowerment, let us make one thing clear – any kind of affiliation with Playboy is not empowering.

Many are also highlighting the case of notable figures such as Malcolm X and Muhammad Ali featuring in Playboy. Why was there no uproar at their participation? Why is a Muslim woman being held to account? Why is there such a blatant double standard?

Well, first and foremost – when it comes to a magazine such as Playboy, featuring a man is one thing, but featuring a woman is a whole other ball game – considering the magazine propelled to fame through showcasing women as an item, a centre-piece, to be gawked at and misused.

Secondly, we live in a time where the Hijab is one of the most widely discussed issues in the media; we live in the era of the Global War on Terror; an era of scrutiny on Muslim men and women alike; an era in which there is a clear agenda to reform Islam entirely and, this time, our Hijab wearing sisters are being pushed into the arena, where they are used as pawns in this global, ideological game of chess.

Thirdly, their interviews did not come at such a massive compromise of the Islamic values that are meant to be upheld by Muslim women. Yes, women are held to a different standard in Islam, a higher standard by the very nature of their significance, in birthing generation after generation, by their overarching contributions to society. No, it is not patriarchy. It is not misogyny. It is the understanding that in Islam, we answer to God. Not to man. If He has set a standard for us, then we try our best to live up to it. Forget what they did then. It is about what we are doing now.

Lastly, and I feel this is a very important point to understand, these interviews actually did come at a time when there were a minimal number of platforms to gain publicity, or to be heard, that is 1963 and 1975, to be precise. I think it is reasonable to say here that had these interviews taken place now, the response generated would be fairly different.

And for those who argue that Playboy no longer feature full frontal nudity, this is not due to a sudden realisation that exploiting women is plain wrong. It is due to the plain, simple fact that Playboy can no longer compete with the pornography industry. It cannot compete with this new age of instant technology and so it is high time to move on. As Playboy CEO Scott Flanders stated,

“You’re now one click away from every sex act imaginable for free. And so it’s just passé at this juncture.”

And thus the moral compass remains askew. Of course, there will still be a ‘Playmate of the Month’ – but just PG 13. Funny that.

It is argued that we need to reach out and take advantage of the few platforms that we have access to; we have to do whatever we can in order to make ourselves heard. But is a magazine that has played a significant role in the sex revolution, a magazine that has shamelessly used women as a commodity to generate interest, a magazine that celebrates objectification and relishes in misogyny, really the medium through which we want to be communicating our thoughts? Is being featured in Playboy a measure of progress?

I am a Muslim woman who wears Hijab. And I am saying the following: This feature has not empowered us, it has only tightened our shackles and crippled us further in the battle for liberation against the oppressive structures in play.

First it was multi-national co-operations monopolising on our dress code and making it accessible only to the 1%. And now it is Playboy telling us that success comes hand in hand with selling ourselves short. Getting ahead comes at the expense of our moral code and, above all, there is no space for Islam in the West – well, not the original one anyway. Only a reformed and ‘modernised’ version is welcome, where man is God and God is confined to the home, tucked away on a bookshelf or folded away neatly in a corner.

A Muslimah’s empowerment comes with being empowered to serve God. It does not lie in the acceptance and validation of man. It does not lie in the assertion and illusion of freedom and choice. And it most certainly does not lie with Playboy.

It is, of course, difficult to be heard. And it is even more difficult to have a voice. It is true that it is difficult being a Muslim and, yes, it is difficult being a woman. But we cannot scream for freedom at the expense of the only thing that keeps us from the chains of objectification. We cannot scream for freedom and tie ourselves down to these oppressive structures of patriarchy, believing this to be our deliverance.

For the sisters who are holding it down, fighting for their right to be honorable in the eyes of God, struggling to contain the backlash of “Playboy magazine features hijab-wearing woman for the first time ever”, dealing with men coming out in droves to condemn, trying your best to articulate your point without coming across as ‘judgemental’, ‘extreme’, and ‘intolerant’, I know you have had enough. So have I.

I am tired; tired of having to see the Muslim woman exploited time and time again; tired of seeing any woman exploited, at that; tired of having to fight the battle of trying to reclaim the Hijab; tired of trying to live by Islam and being attacked by the ‘tolerant’, ‘modernised’ intellectual. I am tired of being forced to take my voice and my religion back into the home and tired of privileged young Muslimahs disregarding what elder generations vehemently fought for, what scholars of the past dedicated their lives to, what we are fighting for; our right to be unapologetically Muslim. Unapologetically a believer. Unapologetically submissive to our Lord. And unapologetically unlike you.

]]>https://www.islam21c.com/islamic-thought/the-playboy-hijab/feed/30The optimism of the early Muslimshttps://www.islam21c.com/islamic-thought/the-optimism-of-the-early-muslims/
https://www.islam21c.com/islamic-thought/the-optimism-of-the-early-muslims/#commentsMon, 30 Mar 2015 09:43:35 +0000http://www.islam21c.com/?p=17228In Pursuit of Optimism – Part 3 Click here for part 1 | Click here for part 2 | Click here for part 3 Optimism in the Companions and Pious Predecessors Knowing that he would not live with us forever, the Prophet (sall Allāhu ʿalayhi wa sallam) was very eager to inculcate the value of optimism within his companions and ...

Knowing that he would not live with us forever, the Prophet (sall Allāhu ʿalayhi wa sallam) was very eager to inculcate the value of optimism within his companions and indeed he would succeed in doing so wonderfully.

The second Khalīfah, ʿUmar b. Al Khattāb received a letter from the Muslims of Kūfa who wanted to consult ʿUmar regarding an expedition against the Persians. When ʿUmar received the letter, he asked the messenger of his name and upon hearing his name, ʿUmar became overjoyed! His name was Quraib b. Thafar (“Quraib” referring to proximity and “Thafar” referring to victory) and so ʿUmar said:

“Thafarun Qarīb inshāAllāh!” (Victory is close if Allāh wills!).

It is remarkable how ʿUmar was able to extract branches of optimism from within his very name! Thus, leading to the great battle of Qādisiyyah, emissaries were sent to the Chosroes (Yazdgerd III) for negotiations. The Chosroes said: “Who is your most honourable one?” Āsim b. ʿAmr al Tamimi stepped forward and said: “I am”, thinking that he would be slain. At this Yazdgerd ordered that a basket of dirt be thrown over ʿAmr’s head and he mockingly said to ʿAmr, “Are you the most honourable of them?!” ʿAmr replied, “Yes, I am”. Then Yazdgerd said, “If it were not that messengers are not killed, I would have killed you all, go away I have nothing for you.” The delegation promptly left and returned to Saʿd b. Abī Waqqās full of joy, with the basket still on ʿAmr’s head. While laughing he turns to the delegation and says: “They willingly gave us the land of Persia!”

Equally, we learn in history that when Palestine was still under the authority of the Christian crusaders, the great Muslim commander, Nuridīn Zinki, he requested that a huge pulpit be built upon which the first sermon will be delivered in Jerusalem when Palestine is reclaimed! His action demonstrates amazing optimism, a planning for victory in advance and great hope in Allāh!

The pulpit was thus built in a region of Syria known as Halab (Aleppo) but Palestine would only be reclaimed years after, during the reign of Salahudīn al Ayyūbi who ordered that the pulpit be carried from Syria to Palestine until it was erected in Al-Aqsa Masjid where its remnants stand today. The first sermon following the conquering of Palestine was delivered upon it and it remained up until 1969 when Al-Aqsa mosque was set ablaze by Jewish extremists.

Optimism: the art of Personal Pragmatism and Success

As the subject of this section suggests, there is a direct link between optimism and being pragmatic in life. This is because optimism helps you move forward, putting behind you any failures in life. It is the driving force that propels you to do what is right at the right time and place while concurrently having faith and a good opinion of Allāh for matters that are not within your control. This is the unadulterated recipe of success in life!

In recent research that emerged from Harvard School of Public Health, it was found that the most optimistic individuals had an approximate 50 per cent reduced risk of experiencing an initial cardiovascular event compared to their less optimistic peers. In another study examined, involving 300 men and women having bypass surgery, those with an optimistic outlook were also 50 per cent less likely to be admitted to hospital for heart problems or surgery complications six months later.

Optimism: Edging Closer to Home

Even when we look at the verses which deal with one of the most difficult issues in life, namely divorce, look carefully at how the verses end:

“But if they separate (by divorce), Allāh will provide abundance for every one of them from His Bounty.”[2]

وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْرًا

“And whosoever fears Allāh and keeps his duty to Him, He will make his matter easy for him.” [3]

What can we take from this? Even when a woman is grieved by separation, a husband is distraught and the couple are consumed by despair and uncertainty, Allāh’s words open up the horizons for the possibility of good. How beautiful is our Deen! Our Lord is great and our Deen is positive.

There is no bad luck in colours or numbers, even if that number is 13. The people of Tafāʿul (optimism) are those whom when they see the sun, they do not dwell on its scorching heat, but they ponder over the light which it provides. They are those whom when they see the sea, they do not think of those whom it drowned, but they ponder over the amount of people who have traded and benefited by sailing its waters. They are those who turn a blind eye at the negativities of a Muslim friend, parent or spouse and remember the goodness which overwhelms their evil.

Because it has a direct relationship with Īmān, it is an indication that one’s hopes in Allāh are great and one suspects good of Allāh. He who finds himself characterised by pessimism and negativity should urgently revisit his ʿAqīdah, his creed and his relationship with Allāh. What has your opinion and expectation of Allāh become?

The whale did not consume the body of Prophet Yūnus. The knife which passed over Ismaʿīl’s neck did not harm him. The fire which Ibrāhīm was thrown in did not burn him. The sea which Mūsā crossed did not drown him. The jail that Yūsuf was thrown in only built him.

How silly would one therefore be to imagine that the ideological campaign to silence Islām and the Muslims will succeed? Or that prolonged waiting for marriage, a child or for work means that it is not going to happen? Remain optimistic and instead of the standard, “Oh Allāh, we have a burden that it is great”, lets also make it, “Oh burden, I have a Lord who is Greater!”

This is the trait of the believer, in moments of difficulty and ease, even during death! Jabir b. ʿAbdillāh said that “I heard the Prophet (sall Allāhu ʿalayhi wa sallam)say, three days before he passed away:

Yes, I am dying but I am returning to a merciful lord, yes my sins are great, but Allāh’s forgiveness is greater. Even during death, the Muslim is to be hopeful and optimistic. It is important to note that the Islamic understanding of Tafā’ul, optimism, is not merely a feeling that makes one happy. It is an aspect which is necessarily merged with action. One must not sit back and relax under the banner of Tafā’ul, whilst everyone else works and strives. No! The Islamic understanding of optimism is one which consists of work, activity, planning and Duʿā’ while Tafā’ul should be an end product of that effort. A feeling that pushes a person to have good expectations of Allāh and pushes you to be pleased with whatever He decrees.

In the direst of times, the Prophet (sall Allāhu ʿalayhi wa sallam) would persistently raise morale, boost confidence and steer attention to the bright side of any situation or condition that the believers would find themselves in. Sahl b. al Hanthalia reports:

“We travelled with the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) and we journeyed for a long time until the evening came. I attended the prayer along with the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam). A horseman came and said: Messenger of Allāh, I went before you and climbed a certain mountain where I saw that Hawazin had gathered all together with their women, cattle, and sheep, having gathered at Hunayn!!”

This, of course, is nothing less than harrowing news. But how would the Prophet (sall Allāhu ʿalayhi wa sallam) respond?

The Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) smiled and said: “That will be the booty of the Muslims tomorrow if Allāh wills.”[1]

And he (sall Allāhu ʿalayhi wa sallam) would exclaim:

إِنْ بُيِّتُّمْ فَلْيَكُنْ شِعَارُكُمْ حم لَا يُنْصَرُونَ

“If the enemy attacks you at night, let your war cry be ‘Ha-Mim. They will not be helped!”[2]

In fact, as the Prophet (sall Allāhu ʿalayhi wa sallam) would walk the streets of Mecca, inviting to Islām, the pagans would hurl at him the most vile of insults, one of which included “Oh Mudhammam” (meaning the despised one) as opposed to Muḥammadan (the praised one). Did this burst his enthusiasm and weaken his morale? Not for one moment, for the shades of pessimism never covered his eyes. Upon hearing their spiteful words, he would say to his companions:

“Does it not astonish you how Allāh protects me from the Quraish’s abusing and cursing?! They abuse a man called Mudhammam and curse Mudhammam while I am Muḥammad.”[3]

It does not stop there. ʿAbdullāh b. ʿAbbas reports that the prophet went to visit a Bedouin who was ill and bed-bound. Rather than lament at his condition, or create for him a sense of despair, he uttered such beautiful words of hope:

لا بأسَ عليك، طَهورٌ إن شاء اللهُ

“Do not worry, this will cleanse you from your sins if Allāh wills.”

But the response of the Bedouin was incredibly negative. He said:

طَهورٌ؟ بل هي حُمَّى تَفورُ، على شيخٍ كبيرٍ، تُزيرُهُ القُبورَ

“Cleans me from my sins?! No, it is a fever that is boiling an old man and will lead him to his grave!”

As far as the Bedouin was concerned, his fever was causing him nothing but pain and anguish, but the Prophet (sall Allāhu ʿalayhi wa sallam) wisely covered the dark side of his suffering and showed him instead the bright side of it, for this will purify sins and raise ranks in Paradise! The Bedouin insisted however on negativity and thus he reaped what he desired.

In another narration the Prophet is reported to have said:

‏لا تسبي الحمى، فإنها تذهب خطايا بني آدم، كما يذهب الكير خبث الحديد‏

“Do not curse fever for it expiates ones sins just as the furnace removes the impurities of iron.”[6]

Amazingly, the Prophet (sall Allāhu ʿalayhi wa sallam) would even go as far as changing names for the purpose of upholding optimism! Upon immigrating to Madīnah he would change its name for it was previously known as ‘Yathrib’, a term related to ‘at Tathreeb’ which means to reprimand or to blame. He changed it to Taaba or Tayba meaning ‘that which is good’.

Also, the Prophet (sall Allāhu ʿalayhi wa sallam) once inquired about the name of a particular girl, they said she is: ‘Aasia (preceded with an ʿayn, which means sinner!), so he said: “you are (now) Jameela.”[7] which means the beautiful one.

Similarly, Saʿīd b. al-Musayyab reported that his grandfather went to the Prophet (sall Allāhu ʿalayhi wa sallam). On receiving him, the Prophet asked, “What is your name?” He replied, “Hazn (rough)”. The Prophet (sall Allāhu ʿalayhi wa sallam) said, “You are Saḥl (ease).” He said, “I will not change a name which my father gave me.” Ibn al-Musayyab (his son) thus concludes, “So roughness (Huzunah) remained with us until today!”[8]

In fact, the Prophet (sall Allāhu ʿalayhi wa sallam) changed many names for the purpose of demonstrating the positivity of this beautiful religion of ours. He changed “Ghurab” (crow) into “Muslim”, “Harb” (war) into “Silma” (peace), “Ghaafil” (heedless) into “‘Aaqil” (intellectual), “Nakira” (unknown) into “Ma’roof” (well-known), “Al-Muddaji’” (he who reclines) into “Al-Munba’ith” (full of energy).

He would also change the names of tribes. He changed “Banu Mughwiya” (the tribe of erring) into “Banu Rishda” (the tribe of reason).

The Prophet (sall Allāhu ʿalayhi wa sallam) would even change the names of places. He once came across a land and asked about its name, they said: “‘Afrah” (the colour of dirt) he said, “It is ‘Khadira’” (green). He even once walked through a valley and was told it was called “Shi’b Ad-Dalaala” (the valley of misguidance). He changed its name into “Shi’bul Huda” (the valley of guidance).

Admittedly, attaining such an optimistic outlook to the trials of life is not easy, particularly when the factors involved seem to be massively disadvantageous to the reputation and welfare of Islām. So the question which poses itself is: What then was the source of the Prophet’s inspiration? How did he keep going when others would buckle? How would he smile when others wept? The answer is simple. He recognised the Creator whom he worshipped more than anyone else ever did.

Thus he (sall Allāhu ʿalayhi wa sallam) would say that Allāh said:

أنا عندَ ظَنِّ عَبدي بي ؛ فَلْيَظُنَّ بي ما شاءَ

“I will be as my slave suspects of me so let him suspect in me what he wills.”[9]

To suspect good of Him is a branch of good knowledge of Him. The opposite is true as well.

]]>https://www.islam21c.com/islamic-thought/prophet-muhammad-the-greatest-teacher-of-optimism-sall-allahu-%ca%bfalayhi-wa-sallam/feed/7In Pursuit of Optimismhttps://www.islam21c.com/islamic-thought/in-pursuit-of-optimism/
https://www.islam21c.com/islamic-thought/in-pursuit-of-optimism/#commentsMon, 16 Mar 2015 09:06:42 +0000http://www.islam21c.com/?p=17172In Pursuit of Optimism – Part 1 Click here for part 1 | Click here for part 2 | Click here for part 3 When one studies the traits which the prophets and messengers possessed, he finds that they were given characteristics which enabled them to lead, inspire others and guide. They were given characteristics which enabled them to plant ...

When one studies the traits which the prophets and messengers possessed, he finds that they were given characteristics which enabled them to lead, inspire others and guide. They were given characteristics which enabled them to plant the seeds of Islām in the hearts of nations, making Muslims the exporters of good, as opposed to consumers, and enabling them and their followers to lead rather than to be led. There were traits Allāh endowed to the personality of every prophet and messenger, for He knew that these are necessary for a prophet who has set out to reform individuals and nations and bring about tremendous change.

It is one of these essential traits which we will outline today, one which our Prophet (sall Allāhu ʿalayhi wa sallam) loved passionately and would keep at the forefront of his vision in every one of his matters. It comes without surprise that our beloved Prophet Muḥammad (sall Allāhu ʿalayhi wa sallam), the greatest man to walk the face of the earth, was the embodiment of this excellent trait. He was known to approach each and every matter with optimism. Whether he was at home or on a journey, during times of ease or hardship, amidst moments of safety or fear, whilst being in a state of anger or pleasure he was known to espouse an exceptional degree of optimism.

The Prophet would also remind his companions of this characteristic and would encourage them to always maintain genuine hope in Allāh and adopt a positive outlook on everything in life. The noble trait of optimism, when held by the Muslim amounts to nothing short of contentment with the decree of Allāh and suspecting good of Him.

“Verily in their stories are lessons for the men of understanding…”[1]

When we seek out examples of great feats of optimism that have been enshrined in our tradition we will not get far before halting at the story of Prophet Mūsā (ʿalayhi al-Salām). The Prophet of Allāh Mūsā (ʿalayhi al-Salām) finds himself standing at the edge of the sea with the Muslims who followed him, escaping the Pharaoh and his army. Behind them a formidable ‘charged up’ army and ahead of them is a seemingly never-ending ocean.

During this pivotal moment, the Children of Israel lost all hope saying: “Verily, they are going to reach us.”[2] Now, we know how the story ends, but put yourself in the shoes of the believers at that very moment and ask, is there anything to be optimistic about? But we find that the Prophet of Allāh Mūsā who had been endowed with optimism responded to their desperate cries saying:

Although he cannot see or even perceive a logical solution, he knows and believes in Allāh the most high and suspects good of Him! The fruit of this optimism was that Allāh inspired him to strike at the ocean with his stick and he does just that and Lo and behold:

فَانْفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ

“And it parted, and each separate part became like a huge, firm mass of a mountain.”[4]

At this point you may be wondering, and rightly so, about a story which epitomizes human trials and perseverance. This is none other than the story of Prophets Yaʿqūb and Yūsuf (ʿalayhimā al-Salām). A story of great sadness and sorrow but equally matched with tremendous patience and optimism, a story from which we take away innumerable lessons.

So let us turn to the divine words of Allāh as he narrates to us the great trial the Prophet Yaʿqūb faced, having lost his most beloved son Yūsuf and then his brother.

“O my sons! Go you and enquire about Yūsuf (Joseph) and his brother, and never give up hope of Allāh’s Mercy. Certainly no one despairs of Allāh’s Mercy, except the people who disbelieve.”[6]

From the great teachings of our beloved Prophet we also learn that from the wombs of adversity, prosperity is born; victory comes with patience, and difficulty is followed with ease. And not just stopping there, the Prophet also warned his companions of being anything other than optimistic.

Al Halimi said: “The Prophet (sall Allāhu ʿalayhi wa sallam) used to love optimism, because to believe in evil omens is to suspect bad of Allāh without reason. Optimism is to suspect good of Allāh and the believer has been ordered to suspect good of Allāh during every situation.”

We also learn that in the most traumatic and harrowing of moments, this was the attitude of the messenger of Allāh (sall Allāhu ʿalayhi wa sallam). In his life we find examples of optimism that history has not seen the like of before or after his time.

In the battle of Al-Ahzāb (The confederates), the Muslims found themselves in an unprecedented siege. On one side stood the pagans in huge numbers, in fact 10,000 strong, an army which was probably bigger than the entire population of Madīna. And on the other side you have the tribe of Bani Quraitha who broke the peace treaty with the Muslims and decided to let the pagans into Madīna from the quarter of the city, an action that could have marked the end of the Muslim presence in Madīna.

“When they came upon you from above you and from below you, and when the eyes grew wild and the hearts reached to the throats, and you were harbouring doubts about Allāh. There, the believers were tried and shaken with a mighty shaking.”[7]

Given the seemingly calamitous circumstance the Muslims found themselves in, Allāh then describes to us how the believers and hypocrites reacted. As you read the descriptions ask yourself: when faced with tests and trials on a personal level or as part of the larger Ummah, which of the two descriptions fit me best?

Relating the account and response of the content believers, Allāh says:

“And when the believers saw the coalition, they said: this is what Allāh and His Messenger had promised us, and Allāh and His Messenger spoke the truth. And it increased them only in faith and acceptance.”[8]

“And when the hypocrites and those in whose hearts is a disease (of doubt) said: “Allāh and His Messenger promised us nothing but delusion!”[9]

No doubt that as true believers we should always recognise that there is no power except that Allāh is greater than it and that there is no hand except that the hand of Allāh is above it!

With all odds stacked against the Muslims, the hypocrites suspected that this was it for Islām! As for the Prophet, the leader of all optimists, he was informed of a huge rock within the trench that the Muslims were digging to prevent the coalition from entering the city, a rock that the companions were not able to break. So he enters the trench, picks up the axe and says:

“Bismillāh” and struck the rock. One third of it broke and he exclaimed: “Allāhu akbar! I have been given the keys of Syria. By Allāh, verily I can see her red palaces right from where I stand!” Then he said: “Bismillāh,” and shattered another third and exclaimed: “Allāhu akbar! I have been given the keys of Persia. By Allāh, I can see her cities and her white palace right from where I stand.” Then he said: “Bismillāh” and shattered the remainder of the rock and exclaimed: “Allāhu akbar! I have been given the keys of Yemen. By Allāh, I can see the gates of Sanʿā’ right from where I stand!”[10]

Please carefully consider these words. These are the words of a leader! Despite the looming siege, the small size of the Muslim army, the blistering cold, the darkness of the night, and the rebellion of the Bani Quraithah, our beloved Prophet remained optimistic and hopeful! At such a time of desperation and despondence for others, the Prophet uttered such words of hope and optimism raising the spirits of the believers with the prophecy that the empires of the world will fall at the doorstep of Islām. Although it was inconceivable to some at that time, these prophesies all came to pass soon after the demise of our beloved Prophet (sall Allāhu ʿalayhi wa sallam). This is how a Muslim should be, one who always suspects good of Allāh!

So when the world caves in on you, the ends fail to meet and the tests hail after each other, just before despairing, revisit the life of the Prophet (sall Allāhu ʿalayhi wa sallam). His father died before he could meet him, his mother would die in front of him when he was six, his grandfather would pass away two years later, he would witness the death of all of his children with the exception of one, he would witness the death of his beloved wife, Khadīja (raḍiy Allāhu ʿanha), he would kiss his grandchildren whilst knowing that they would be slain, he would see the corpses of his companions having carpeted the battle field, he was hit with iron across his radiant face, his ankles haemorrhaged after stones were hurled at him, he was the subject of black magic, he and his companions were starved within a valley for three full years, he was accused with regards to his mind, his honour, his wife, his intellect, the intestines of animals were placed on his neck as he prostrated, before he died, he prayed sat down due to the years of bashing that his exhausted body had received. And yet, despite all of this, the Prophet (sall Allāhu ʿalayhi wa sallam) would say: